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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	doctrine_n	faith_n	scripture_n	3,083	5	5.9043	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88693	Suspension reviewed, stated, cleered and setled upon plain scripture-proof. Agreeable to the former and late constitutions of the Protestant Church of England and other reformed churches. Wherein (defending a private sheet occasionally written by the author upon this subject, against a publique pretended refutation of the same, by Mr W. in his book, entituled, Suspension discussed.) Many important points are handled; sundry whereof are shortly mentioned in the following page. Together with a discourse concering private baptisme, inserted in the epistle dedicatory. / By Samuel Langley, R.S. in the county palatine of Chester.	Langley, Samuel, d. 1694.	1658 (1658)	Wing L405; Thomason E1823_2; ESTC R209804	201,826	263

of Divines English and Forreine Episcopal and Presbyterian herein that man of vast and digested reading the learned Baxter hath demonstrated at large in sixty Testimonies produced in the second of his five disputations concerning Right to the Sacraments Sundry of which Testimonies have many in them being the judgement of many Churches and many learned men therein And many more might be easily brought forth I shall take leave to mention only two or three in reference to this text in special not cited by him Oecumenius in locum Maximo Florentino Interp. saith Nullam aliam ob rem circumcisus suit Abraham quam ut pro signo ac demonstratione ipsam circumserret circumcisionem justitiae illius quae in praeputio substitit ipsi Abrahae Si verò signorum ac sigilli loeo accepit circumcisionem nihil ipsi ad justitiam prosuit sed hâc solumodo ratione justificatum esse significavit hoc est quod cum in praeputio esset adhuc justitiâ dignus habitus fuit Arctins in loc saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem circumcisio proprie fuit respectu electorum nam in his geminum usum retinuit scilicet obsignare justitiam eis collatam Pareus quotes Lyra expounding it thus Accepit signaculum justitiae fidei hoc est ut esset signaculum justitiae fidei latentis in mente When the Rhemists on this place had said the heretiques that is the Protestants in their language would hereby shew that the Sacraments of the Church give no grace or justice of faith but that they be notes markes and badges only of our remission of sins had by faith before because Abraham was just before and took this Sacrament for a seale thereof only c. These Rhemists are thus answered herein by our learned Cartwright St Paul saith he doth not only call Circumcision a signe but a seale whereby it is evident that God so wrought by this signe that thereby he came to a further assurance of his righteousnesse which he had before the setting to of the seale And whereas they the Papists would have this righteousnesse which was before the seale thereof to be peculiar unto Abraham and that in others the righteousnesse is not before the seale but with it It is directly contrary to the whole discourse of the Apostle 2 Then It is absurd that thus the seale is supposed to be put before the justice whereof it is the seale And thus the Lord which for mens better understanding borroweth his Sacraments from the common usage of their compacts and Covenants as neere as may be is brought first to seale and then to write that which he sealeth cleane contrary to that usage of men from whence he draweth the resemblance of his Sacraments c. Behold here the old Protestant Doctrine aslerted in opposition to the Papists viz. that a personal faith or justice is according to this text sealed or confirmed and supposed to be existent in one before he comes to partake of the Sacrament Which designes the sealing of his righteousnesse upon his beleeving supposed And that the contrary opinion is absurd Now alas what impudent times are we fallen into when men have the confidence to tell us against our owne eyes that It is a novelisme and heterodox upstart doctrine now among us that Sacraments are instituted and designed only for the converted and for the confirming not working of faith when as I thinke it will be hard for them to produce so much as a Protestant Catechisme which asserts not the same This booke of Cartwrights I have quoted so largely was written as the Title and Preface shew by order of the chiefe Instruments of Queene Elizabeth and the State at the special Request of many most famous and eminent Divines Goad Whitaker Fulk and sundry others Furthermore that this text doth point to Abrahams faith as that which was sealed by the Sacrament and not only Gods promise may be shewed from severall hints thereof in the text and context As 1. It was the seale of the righteousnesse he had before Circumcision which at least according to our translation denotes an inherent qualification in him which he received a seale of by submitting to that ordinance of God appointed for the testifying of his faith and obedience 2. That faith was sealed in respect whereof he is the Father of them who beleeve now that was a faith inherent in him and not only the doctrine of faith revealed to him and others also in common And they are Abrahams children in the sense of the text who walk in the steps of our Father Abraham v. 12. And Christ tells many of the Jewes flatly who yet had the same doctrine of faith revealed to them as Abraham had If ye were Abrahams children ye would do the works of Abraham John 8.39 Although he acknowledgeth them Abrahams seed too after the flesh v. 37. Let me lastly Insert D Hammonds Paraphrafe on the text Rom. 4.11 And Abraham being justified after this Evangelical manner upon his saith without and before Circumcision he received the Sacrament of Circumcision for a seale on his part of his performing those commands of God given him his walking before him sincerely Gen. 17.1 upon which the Covenant is made to him and thus sealed v. 2 4 10. and on Gods part c. I conclude therefore according to this text the Sacraments are seales of the mutual covenant which only indeed is a covenant properly and strictly viz. not only of Gods tender of grace to us through Christ upon the condition of faith but also seales whereby according to Gods institution we are to ratifie our accepting of those Gospel termes for justification in Christs blood and in so doing receive a further confirmation of Gods love towards us in such degree as we are capable of the sense of it And though God requires all them to whom the Gospel is revealed to seale their acceptance thereof yet God requires no man to seale he doth what he doth not nor hath he any proper visible right to the Sacraments who visibly rejects these Gospel termes §. 7. 6. Mr. W. tells us God makes men beleevers by Baptisme p. 66. If he meane they are solemnly to signifie the same herein I grant it But if that they are not Christians before I deny it upon evident Reason 1. For they are baptized because Christians not forfeiting the priviledges of such therefore they are Christians before I shall here only refer to Peter Martyr the Author Mr. W. so often mentions with honour in his booke as well he may loc com cl 4 cap. 8. § 3. et 7. c. Where he gives an account of the baptizing Infants of Christian parents upon the Churches hope of their election as being the seed of the holy Neque parvulos baptizaremus nisi jam eos ad ecclesiam et ad Christum arbitraremur pertinere And he saith Those are not to be heeded who move a scruple in this matter and say What if

this was The perusal of this phrase may be otherwayes useful which hath invited me to this strict consideration of it At present this use is to be made hereof that when we speak of private Baptisme in private houses it is not to be understood according to the sense of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it s used Act. 20.20 though it seeme there to be according to our translation opposed to publiquely But as publique baptisme is that which is now performed in the publique place where publique ordinances are usually administred the accustomed signes being given for the assembling of the Congregation there at such time when it is to be celebrated so private baptisme on the contrary is that which is done either in the place of publique Assembly when no publique notice is duly given for the Congregation to resort thither or in a private house where although many are present yet it is not free or at least its generally supposed it would not be civil for any Christian that will though uninvited to come to the ordinance of Baptisme there administred Now that we may better discern what is incumbent upon us in reference to this circumstance of administring Baptisme we shall peruse Scripture instances and see what direction they may afford us herein in these following Theses Thesis 1. The Baptisme of John was not privately administred according to the senses of private before mentioned Matth. 3.5 6. Then went out unto him viz. to the wilderness of Judea Hierusalem and all Judea and all the region round about Jordan and were baptized of him in Jordan confessing their sins So saith Mark 1.5 And there went out unto him all the land of Judea and they of Hierusalem and were all baptized of him in the river Jordan confessing their sins And v. 7. And he preached saying there cometh one after me mightier then I c. Ver. 8. I indeed baptize you with water but he with the holy Ghost Luke saith Ch 3. ver 2 3. The word of God came to John in the wilderness And he came into all the Country round about Jordan preaching the Baptism of repentance for the remission of sins And v. 7. Then saith he to the multitude which Matthew saith he said to the Pharisees and Sadduces that came forth to be baptized of him Mat 3.7 O generation of Vipers who hath warned you to flee from the wrath to come It s related Joh. 1.25 28. They asked him why baptizest thou if thou be not that Christ nor Elias neither that Prophet John answered I baptize you with water c. These things were done in Bethabara beyond Jordan where John was baptizing c. From this harmony we may observe 1. That he baptized where he preached ordinarily and as openly 2. That multitudes came to him to be baptized to whom he preached expostulating with them and they confessed their sins when probably before they were baptized Now this was not confession before John alone as our Divines shew against the Papists who would hence inferre auricular confession but it rather was an open renouncing of former wickednesse as those did Act. 19.18 19. who being converted to the christian faith confessed shewed their deeds and some brought their books of curious arts and burned them before all men There is no other passage concerning Johns Baptisme which seemes to intimate privacy or that it was not done according to the tenor of the former Scriptures but rather comply therewith Luk. 3.12 Mark 11.30 Joh. 3.23 4.1 Luk. 7.29 Act. 1.21 22. Act. 10.37 Peter in this last Scripture speaking of the Gospel saith it was that word which you know was published throughout all Judea began from Galilee after the Baptisme which John preached Which phrase further cleeres it to us that John first preached to the people concerning the nature use of his baptisme before he baptized them which hints his baptisme as publique as his preaching There is only one instance more to be considered concerning Johns Baptisme that is his baptizing Christ Mat. 3.13 Mark 1.9 In this 1. there 's nothing against the publiqueness of it and therefore it may fairly be supposed to be administred as publiquely as in the former Instances 2. Yea there 's probable proof of the publiqueness of it For 1. Christ was pleased to come to John at Jordan Mat. 3.13 at which place John was preaching to and baptizing the multitudes spoken of in ver 5 6. of that same chap. Christ did not send for John to some private place as some now would have Ministers come to their houses and Luk. 3.21 relates Christs the peoples baptism as done together 2. At this time Christ was to be solemnly inaugurated unto the manifestation of his office as our Divines say and that declared by a voice from heaven Now it was of infinite concernment and use that his baptisme should be publique and that there should be many witnesses thereof whereby also it might publiquely appeare that Christ approved of Johns Baptism that by his example others might be moved to submit thereunto 2 The baptisme administred by Christs disciples before Christs death seemes rather to have been publique as their preaching was then private Job 3.22 After these things came Jesus his disciples into the land of Judea and there he tarried with them and baptized although Jesus baptized not but his disciples Ch. 4.2 whereupon Ch. 3.26 Johns disciples tell John of it that Jesus baptizeth and all men come unto him 3 The examples after Christs ascension are divided some administred in publique some privately and one doubtfull to which sort it is to be referred I shall begin with the publique We have a notable example of publique baptisme Act. 2.41 when the same day that they had heard Peters Sermon and probably of other Apostles there were added 3000 souls who were baptized Act 8.12 When they viz. of Samaria beleeved Philip preaching the things concerning the kingdome of God and the name of Jesus Christ they were baptized both men and women Here baptizing was as publique as preaching Now the preaching was publique where all had free admission ver 5 6. At this same time one is particularly mentioned ver 13. Simon who beleeved Philips preaching and miracles as the former persons did and was baptized at the same time so Act. 18.8 Another example occurres Act. 10.44 47 48. in like manner described That 's a notable one Act. 16.13 14. On the Sabbath saith the text we went out of the City by a river side and we sate down and spake to the women which resorted thither and v. 14 15. Lydia was there converted and its probable baptized and her houshold For after she her houshold was baptized she invited the Apostles home to her private house ver 15. Now if it had been the use to baptize ordinarily in private its likely she would have invited them to her house before that she and her houshold might there have

house is not publique though many be there present because this would not in times of freedome be counted a fit place for ordinary conventions of the Church for preaching 2. Baptisme on the week day at the place of publique assembly where there is not so considerable a number present as it would be counted expedient for a publique Sermon to be made to is yet but private baptisme 3. I suppose it also requisite that the Congregation on the Lords day before have notice of the time of a baptisme intended there the week following unless there be some known lecture or exercise there at that time or at least we may probably expect a considerable number of Christians then that they may freely repair unto the Word and Sacrament then to be dispenced the usuall signes being given for warning a publique transaction 4. Yet if it be judged unfit frequently to call an assembly of the Church I suppose at such time when we cannot urge a considerable number of our Congregation to attend in publique nor blame their absence we may not appoint a publique ordinance for them to be present at For this seemes little better then a prevaricating with them 5. To conclude Hence it follows that it s not this or that number present which is necessary to the making a baptismal administration publique in the place of publique Church meetings For then we should be at a losse what should be the least number necessary But the administring it at such a time and in such a place where and when the Congregation may freely and is obliged to attend We may in some Parishes or Chappelries suspect somtimes on the Lords dayes and upon other special and important occasions for preaching on other dayes when we call an assembly that few wil be present yet do we then preach publiquely though to never so few because it s not our fault that the Church is so empty But if it were our fault that so few are present by taking inconvenient times either of the dayes of the week when their occasions call them another way or of the houres of the day which are not usuall nor commodious for an assembly or lastly if we should call them to attend preaching so frequently that we could not reasonably expect the attendance of a considerable Congregation I suppose in these cases we should offend in pretending to the exercise of publique preaching before so small a number And the same should I say concerning publique baptisme For this is my maine direction that these ordinances of publique preaching and administring Baptisme ought to go parallel one with another in regard of the publiquenesse of dispencing the same ¶ It remaines now much honoured Sirs only to crave your pardon for this overtedious interpellation of you your courteous acceptance of my unfeined respects to you and your earnest prayers at the throne of grace for me the which I hope you will be more fervent in on my behalfe by your observing of the many weaknesses clogging me in this present service And now it s my humble petition for you who are called to the weighty function of the Ministry that the Father of mercies may ever direct and prosper your precious labours in his vineyard for the honour of his name the edification of his Church and the joyfull refreshment of your own spirits And for you Sir who are honoured to be an Instrument for preserving of natural life in many my hearty request at the throne of grace is that your soul may live the life of grace here in the exercise of godliness in the power of it which you have seene in a precious instance most neerly related to you is the sure and unshaken foundation of unspeakable comforts and peace passing all understanding in life and at death that so you may live the life of glory hereafter In testimony of which my cordiall and uncessant prayers for you all I subscribe my selfe with all readinesse Decemb. 15. 1657. Your assured and affectionate servant in our deare Lord and Saviour SAMUEL LANGLEY To the Reader I Have here in the following discourse endeavoured rightly to state and cleere the doctrine and practice of suspending notoriously prophane and scandalous persons from the Lords Supper and to vindicate the same from Misrepresentations and exceptions made against it And although I could rather have desired to have performed this in my own method yet I was advised in reference to these parts where a book entituled Suspension discussed is spread and taken notice of to accommodate my discourse in way of refutation of that book which pretended to answer a private sheet I had occasionally written Concerning which an Account is given at the latter end of this my defence Yet have I not so confined my selfe thereunto as not to take in other things I apprehended of most importance in this subject especially such as I had seene least spoken to by others who have owned the same Conclusion with me And although I have not particularly and expressly answered all the objections I have found in some Authors against me fearing least the book should swell too big under my hand and perceiving the most of them sufficiciently answered already by others yet I have as I humbly conceive given in those grounds which are fitly applicable for the easie expedite and cleere solution of them as the peaceably judicious I hope will discerne I like Augustines counsell contra lit petil Don. l. 1. at the conclusion Diligite homines interficite errores sine superbiâ de veritate praesumite sine saevitia pro veritate certate orate pro eis quos redarguitis atque convincitis c. And before my Reader judge mee to have transgressed this Rule in the following sheets I must desire him to observe 1. Whether there was any one tart expression in the paper which the Authour of Suspension discussed answereth 2. Whether he doth not uncivilly trample upon me in his answer and not me only but the Reformed Churches with the Reverend Assembly yea and the Parliament which commended the Presbyterial Government to us 3. Whether there is not a meane betwixt a sheepish insensiblenesse whereby further abuses should be invited and a passionate returne of such calumnies and reproachfull revilings on my Antagonist as he hath bestowed on me which I have touched upon Ch. 20. § 4. and Digress 12.17 And then I trust the equal Reader will allow me without condemning my selfe to say to my Answerer what the formentioned Augustine said to Petilian l. 3. Si ego tibi vellem pro maledictis maledicta rependere quid aliud quam duo maledici essemus ut ij qui nos legerent alij detestatos abijcerent sanâ gravitate alij suaviter haurirent malevolâ voluntate And because the Gentleman I stand on my defence against hath told me that he favoured me sufficiently in concealing my name in his booke setting L for it I shall not be wanting in retaliation of the like